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Śrīmad-Bhāgavatam
[Canto 10, Ch. 3]
māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate
“One who engages in the spiritual activities of unalloyed devotional service immediately transcends the modes of material nature and is elevated to the spiritual platform.” From the very beginning of one’s transactions in  bhakti , one is situated on the transcendental platform. Vasudeva and Devakī, therefore, being situated in a completely pure devotional state, are beyond this material world and are not subject to material fear. In the transcendental world, however, because of pure devotion, there is a similar conception of fear, which is due to intense love.
As stated in  Bhagavad-gītā  ( bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ) and as confirmed in  Śrīmad-Bhāgavatam  ( bhaktyāham ekayā grāhyaḥ ), without  bhakti  one cannot understand the spiritual situation of the Lord.  Bhakti  may be considered in three stages, called  guṇī-bhūta ,  pradhānī-bhūta  and  kevala , and according to these stages there are three divisions, which are called  jñāna ,  jñānamayī  and  rati , or  premā —that is, simple knowledge, love mixed with knowledge, and pure love. By simple knowledge, one can perceive transcendental bliss without variety. This perception is called  māna-bhūti . When one comes to the stage of  jñānamayī , one realizes the transcendental opulences of the Personality of Godhead. But when one reaches pure love, one realizes the transcendental form of the Lord as Lord Kṛṣṇa or Lord Rāma. This is what is wanted. Especially in the  mādhurya-rasa , one becomes attached to the Personality of Godhead ( śrī-vigraha-niṣṭha-rūpādi ). Then loving transactions between the Lord and the devotee begin.
The special significance of Kṛṣṇa’s bearing a flute in His hands in Vrajabhūmi, Vṛndāvana, is described as  mādhurī... virājate . The form of the Lord with a flute in His hands is most attractive, and the one who is most sublimely attracted is Śrīmatī Rādhārāṇī, Rādhikā. She enjoys supremely blissful association with Kṛṣṇa. Sometimes people cannot understand why Rādhikā’s name is not mentioned in  Śrīmad-Bhāgavatam . Actually, however, Rādhikā can be understood from the word  ārādhana , which indicates that She enjoys the highest loving affairs with Kṛṣṇa.